hardships, and encountering dangers to defend its rights and secure its privileges.

At another time, we see man forgetting his highest obligations; losing sight of his best interests; diverting his mind from those subjects which have the strongest claim on his attention; detaching his affections from those objects which are most worthy of his regard; submitting the noble powers of his rational nature to the tyranny of lawless passion, or the despotism of sordid appetite; acting as though he were made only for himself, or as though he were sent into the world only to torment and ruin his fellow-beings. Finally, as if the grand business of his life were to destroy himself, he sinks himself as far beneath the brutes that perish, as the God of nature had placed him above them.

If we had not been favored with light from heaven, we might have perplexed ourselves with perpetual doubts respecting these strange inconsistencies: we could not have determined, with any certainty, respecting our origin, nature, or end; hence we might have received the sentiment of the poet respecting man, and each one have been "In doubt to deem himself a god or beast."

But now, as the darkness is past, and the true light shineth, we are enabled to attribute each of these effects to its proper cause: "God hath made man upright; but he hath sought out many inventions." All the noble properties of his nature are to be ascribed to his original creation: "God created man in his own image ;" and all the virtues which now appear in him, are to be imputed to the gracious influence of that Good Being who made him. But to account for the littleness, meanness, weakness, and wretchedness, which now so frequently appear in our race, and shock our sensibilities, we are referred both to the original transgression, and to the actual sins of men.

The truth is, man, by breaking away from under the

moral government of God, has made himself a prey to the spiritual tyrants who rule him, and drive him to destruction. But a way is opened in the Gospel, in which he may be delivered from those who rule over him, brought back to his God, and prepared by grace to govern himself: and to this he is encouraged in the text.

Self-government is the subject.

And let us inquire :—

I. WHAT IS IMPLIED IN RULING OUR SPIRITS?

II. WHAT ADVANTAGES

GOVERNING OURSELVES?

ARE TO RESULT FROM THUS

1. What is implied in ruling our spirits?

The man who rules his own spirit, has his mind withdrawn from sinful and improper subjects. His meditations, studies, and imaginations, are directed to those things which are proper for a being possessing the powers by which God has distinguished him-are consistent with his own highest interests, and suitable to the relations he holds with all other beings in the universe. His affections are detached from all forbidden objects, and united to all which it is proper for such a being to regard, in a degree suited to their natures, the obligations he is under to them, and the condition in which Providence has placed him. His passions and propensities are in proper subjection to reason, and to the rules of duty made known to him in the revealed will of God. His words and actions are governed by the same principles, and are employed to promote the grand objects for which the Creator sent him into the world, and endowed him with the faculties, which so wonderfully distinguish him from, and place him above, all other kinds of creatures on earth.

Indeed, this implies that religious principles are fully established in the heart, carrying their salutary and benign effects through all its powers, and all the conduct of life. In a word, this involves obedience to all the divine

commands. Thus spake our blessed Lord: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself." This is being a Christian, indeed, faithful in every relation; and leading to observe that other precept of our Savior: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them."

But does the character of man, in its present state, exhibit a prevailing inclination to these pious affections, and to these righteous and benevolent practices? No, this inclination is far from him. An inspired apostle considering human beings in their natural state, unsanctified, and unrestrained by the gracious influence of Heaven, manifested in Christ Jesus our Lord, has solemnly declared, "There is none righteous, no, not one."

How, then, are men to govern themselves? They must know themselves he that would rule himself must be acquainted with his own disposition and character. He must see the corruptions of that heart which is deceitful above all things, and desperately wicked-that pride, selfishness, stubbornness and excessive love of sensual objects— that carnal mind which is enmity against God-all of which are opposed to the commands of reason and religion. He must perceive the criminal nature of past offenses, and be humble before God in sincere repentance for his inward depravity and outward transgressions. He must be apprised of his own weakness: that if he attempt to rule his own spirit by his own power, independently of help from above, his goodness will be as the morning cloud, and as the early dew it will go away. It was when the Jews had forgotten Jehovah, "and trusted in falsehood," that he said to them, "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are

accustomed to do evil." Hence, so many in our day who have purposed to do well have failed in the attempt.

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It is necessary that he who would rule himself should realize the truth not only of our Savior's words, “Without me ye can do nothing;" but, also, that, when we were yet without strength" to rule ourselves, "in due time Christ died for the ungodly;" and that he should have full confidence in the object of an apostle's faith, who said, "I can do all things through Christ who strengtheneth

me."

It is thus we attain a change of moral nature, the establishment of a principle of holiness in the heart, the forgiveness of sin, power from above to rule our own spirits, to conquer our spiritual adversaries, and to honor God in the world. It is allowed, indeed, that restraining grace operates on the minds of those who have never been the subjects of a real change of heart. Under this influence many maintain a government over themselves, so far as to render them moral, benevolent, and, in many respects, useful; but it cannot be proved by the Scriptures, that any one is completely in possession of this self-government till he is born of the Spirit. Then he is in Christ, and becomes a new creature-the Son has made him free, and he is free indeed.

Fallen man will never rightly rule himself till he comes under the government of the Redeemer.

Till then he is alienated from the life of God, through the ignorance that is in him, because of the blindness of his heart. He is dead in trespasses and sins; wherein he walketh according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. He is in the snare of the devil, taken captive by him at his will. "The strong man armed keepeth his palace, and his goods are in peace."

But God has been gracious unto man, and said, "Deliver him from going down to the pit: I have found a RANSOM;" "The Son of Man came to give his life a ransom for many;" "He tasted death for every man," that every man might have the opportunity of tasting salvation through his blood.

By his death he conquered the enemies of God and man, and by his resurrection and ascension, "he led captivity captive, and gave gifts unto men.'

The spirit of prophecy had foretold that the Messiah would be a King, a Prince, a Ruler-that through him the God of heaven should set up a kingdom that should stand for ever. In due time the Gospel of the kingdom proclaimed the good news that Messiah, the Prince, had appeared that he had made atonement and intercession for the transgressors-that the penitent, believing, guilty soul, might be pardoned.

It first proclaimed that the kingdom of heaven, that is of the Messiah, was at hand'; and then, that it was established. It proclaimed liberty to the captives, and invited the slaves of sin and Satan to come and enjoy the liberty and blessings of the kingdom of God. It called them to come into a kingdom, whose citizens possessed righteousness, peace, and joy in the Holy Ghost.

The same proclamation is now sounding through the world. And wherever men will submit to the terms of the Gospel, they shall become citizens in Zion; subjects of the kingdom of the Messiah. They shall be delivered from the power of darkness, and translated into the kingdom of God's dear Son.

The word of prophecy had declared, that in this kingdom its subjects should have the law of God written in their hearts: "After those days, saith the Lord, I will put my law in their inward parts and write it in their hearts." The holy principles of God's moral law are written in the